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CHAP. remaineth in one place of our service-" And with thy spiV. rit:" the meaning of this answer had reference to the spiritual inspired grace out of which they were known to speak at the beginning. Gregory Nyssene, Eis τǹv kavтoÛ XELPOTOvíav, Nè igitur longiùs vobis, fratres, sermonis exordium protra-164 hamus, cùm mirificis eorum qui ante nos dixerunt orationibus operam dederitis m "Therefore, brethren, not to draw you out the beginning of my speech too much in length, having taken pains to hear the admirable sermons of those that have spoken before me." But of all the rest the book called the Constitutions of the Apostles most in particular, ii. 57, Kaì ἑξῆς παρακαλείτωσαν οἱ πρεσβύτεροι τὸν λαὸν, ὁ καθεῖς αὐτῶν, ἀλλὰ μὴ ἅπαντες, καὶ τελευταῖος πάντων ὁ ἐπίσκοπος, ὡς ἔοικε KUBEρVÝτη "Then," saith he-when the Gospel is read— κυβερνήτῃ· "let the presbyters exhort the people one by one, not all at once, and after all the Bishop, as it is fitting for the master to do." For here you see how the order of the Apostle was sometimes practised in the Church when the Bishop preached in the last place, after one or more of the presbyters.

The parts of that work of

CHAPTER VI.

READING THE

THE PARTS OF THAT WORK OF GOD'S SERVICE FOR WHICH CHRISTIANS
ASSEMBLE. PSALMS OF GOD'S PRAISES PART OF THE SUBSTANCE of it.
THE GROUND AND EFFICACY OF COMMON PRAYERS.
SCRIPTURES A SUBSTANTIAL PART OF PUBLIC SERVICE. THE NECESSITY
AND EXCELLENCE OF PREACHING FOR EXPOUNDING THE SCRIPtures.
THE EUCHARIST THE CHIEF PART OF PUBLIC SERVICE. THE APOSTLE'S 165
RULE OF ORDER AND COMELINESS. THE FORCE OF CUSTOM IN PRESERV-
Ing order, and of REASON IN JUDGING OF COMELINESS. ALL PRAC-
TICE OF THE PRIMITIVE CHURCH PRESCRIBETH NOT TO US. CORRE-
SPONDENCE WITH IT NECESSARY. THE PRACTICE OF IT, IN THE POINT
IN HAND, OF WHAT ADVANTAGE. ORDER OF PUBLIC SERVICE A LAW OF
CHRISTIAN KINGDOMS. DIRECTION OF MINISTERS OF THE CHURCH
REQUISITE. THE OBLIGATION OF IT. AGREEMENT OF THE CHIEF
REFORMERS.

THUS far then have we travelled in the first part of our business propounded, inquiring the Apostle's meaning in this God's ser- whole discourse, intended to regulate the use of spiritual

vice for

Quoted from Ferrarius. Οὐκ οὖν μηκύνωμεν ὑμῖν, ἀδελφοὶ, τὸ προοίμιον, ἐνασχολούμενοι τῷ θαύματι τῶν προλαβόντων, ἤδη κεκορεσμένοι ἐστὲ, ἤδη

ÉTλOUTHσαTE.-S. Greg. Nyssen. Opp., tom. ii. pp. 40, 41. Paris. 1638.

nös, in the text of Cotelerius.

VI.

assemble.

graces proper to that time in their assemblies, by comparing CHAP. the particulars of it with that which is found remembered which in the Scriptures to the like purpose. How wide soever Christians these things may be thought from my intent-as having nothing to do with the particulars which the Apostle here ordereth-to me it shall seem a great gain for the pains bestowed here, that from hence we may collect the substance of those things which are to be done at the religious assemblies of Christians-the particulars of that work for which we assemble ourselves; which are no other, according to the 166 Apostle, than our common service expresseth in the entrance to it, "to set forth His most worthy praise, to hear His most holy word"-which must be understood according to the purpose and opportunities of several assemblies, either read or expounded, as the meaning of it hath always been declared by practice-" and to ask those things which be requisite and necessary, as well for the body as the soul." The same hath Tertullian expressed to have been the business of the primitive Christians at their assemblies, De Anim. cap. ix.: Jam verò, prout Scripturæ leguntur, aut Psalmi canuntur, aut adlocutiones proferuntur, aut petitiones delegantur, ità indè materiæ visionibus subministrantur. "Now, as the Scriptures are read, or Psalms sung, or exhortations produced, or prayers preferred, so is matter ministered to her visions."

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§ 2. In his Apologetic, chap. xxxix., and in Justin Martyr's first Apology P-where they describe to the powers of the empire what the Christians did at their assemblies-of singing Psalms there is no remembrance, the rest are the same particulars. There can be no question made that their practice was derived from the Apostles, when we consider how much this discourse of the Apostle inferreth, in which we have seen the Psalms and the prayers which those, that were endued with spiritual graces, composed and conceived on the behalf of the Church, as hath been shewed: where never167 theless he hath expressed the part that particular persons bear, when he saith, "Every man or woman praying or prophesying," that is, singing of Psalms, as hath been declared afore. In like sort, whatsoever rules he giveth to order the

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VI.

CHAP. course of prophesying among them, proceed from supposition of reading the Scriptures afore, to the exposition whereof he willeth them to contribute the fruit of their graces. And this in the first place I make account to be gained without contradiction from this discourse of the Apostle, that all these are substantial parts of that work for which we go to church; all of them principals, none of them accessories, in it.

Psalms of

God's praises

substance

of it.

§ 3. The setting forth of God's praises in Psalms of thanksgiving you shall see to be that part of moral and perpetual part of the service, the order whereof is most particularly remembered in the Old Testament in Solomon's temple. As the sacrifice was burning upon the Altar, and the wine-offering pouring out on it, and the priests blowing with the trumpets in the court of the sanctuary, which was their ceremonial and figurative service, in the mean time the Levites stood upon their pulpits in the outer courts where the men or women of Israel were licensed to come, singing the psalms of God's praises. Times of their assemblies were prescribed by the law of Moses, as you have seen, but no order for any particular 168 work of spiritual service to be performed at them is there remembered. Not to make a doubt that other offices were frequented, together with the exposition of the law, as the custom and opportunity served; but to shew that the psalms of God's praises, for the ordinary daily practice whereof such express order was taken and remembered, must by no means be reckoned of the by, but of the main of God's public service.

§ 4. And if we should go further to shew that this was no personal service of the Levites alone, but of the whole congregation of God's people assembled there; and that it is so acceptable with God in this regard, because His praise appeareth more glorious when His people join together in setting it forth, we might produce a great part of the book of Psalms, wherein David and other persons, inspired by the Holy Ghost, have either expressed or stirred up the affections of the whole congregation to that work, and recommended the service of God which it yieldeth. Psalm xxxiv. 3, "O magnify the Lord with me, and let us exalt His name together." cxlix. 1, "O sing unto the Lord a new song, and His praise in the congregation of the saints." lxxxiv. 4, "Blessed

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VI.

are they that dwell in Thine house, they will be still praising CHAP. Thee." He commendeth the condition of priests and Levites, 169 but he desireth as far as he can to make it his own. cxvii. when he singeth, "O praise God all ye people, praise Him all ye nations;" the Apostle sheweth us that this is accomplished when the Gentiles submit themselves to the Church, Rom. xv. 11; and so is all the rest of like nature, Psalm c. 4, "O go your way into His gates with thanksgiving, and into His courts with praise; be thankful unto Him, and bless His name."

§ 5. But shall we believe that these things are accomplished in merely believing the Gospel, or in serving Him according to it, as they are required to do in the Scriptures that foresaw it? In fine, St. Augustine hath instructed us that the Psalms are to be understood in the person of David, or [of] him that composed them by the Holy Ghost, in the first place; but afterwards, they belong to the person of Christ first, and then to His mystical body the Church: so whatsoever is there read in the singular number hath the last resort of the meaning in the congregation of God's people : but those things that are couched in the plural number there cannot properly be understood to proceed from particular persons; every "praise ye," every "hallelujah," is owned of none but assemblies. Besides, it expresseth to us the interest which the honour of God hath in every thing of this nature that is public. Could it be supposed that the same thing 170 were done, the same praises yielded to God by each man in

private which all men yield Him in common, there is no Christian that is sensible of the body of Christ, and the fellowship of all members of it, could think these to be both one to God's service, because the Spirit that maketh this body one requireth of each member of it a particular influence in the common office. Hearts endued with several graces to God are like several voices to the ear. But we are far from supposing this: many men may think that they need not go to Church for those offices which they do at home: but they ought to think what the common sort of Christians might do if assemblies were not held: as the matter is, the service which the best are able to yield unto God is much improved by joining with the rest of His members-but should we not

VI.

CHAP. assemble for that purpose, the hearts of plain simple members, which now are most acceptable to God, would be able to move little in this work, the order of the congregation not guiding them in it. Last of all, be it considered that this is the employment of the other world: when men's desires are all satisfied, and all the subject of prayers possessed, the Angels, the elders about the throne of God, and all the people of Jews and Gentiles which encompass it, Rev. vii. 9, cease not to join in the praises of God, when the Church is 171 become perfectly one.

The ground and efficacy of common prayers.

§ 6. As for the prayers of Christian assemblies, we know upon what patent they stand. Matth. xviii. 19, 20, “Again I say unto you, that if two of you shall agree on earth as touching any thing they shall ask, it shall be done for them of My Father which is in heaven. For where two or three are gathered together in My name, there am I in the midst of them." And we know that all service of God at that time had reference to the temple at Jerusalem, which reference our Lord abrogateth in His speech with the Samaritan, John iv. 21, 23, substituting the worship of God in spirit and truth, instead of the ceremonial worship of the temple, upon which all depended at that time. We must know further, that by the rules of the synagogue, under ten that are of years there is no congregation. Before that number of such as are come to years be present they go not to prayers; but our Lord, intending to free His Church of all rules that might abridge the privileges of it-knowing that occasions might fall out to diminish the number of His people that desired to assemble-assureth them of His presence in the midst of them, where the least number agree in the things which they desire at His hands. But if the reason of His presence among them be their agreement in their desires, then two or three that agree in their desires, with opposition 172 to the rest of the congregation, shall not be heard; but if they agree with the congregation, then must they, and will they, assemble with it to obtain their desires at God's hands.

§ 7. The Apostle, 1 Tim. ii. 8, "I will therefore," saith he, "that men pray every where, lifting up pure hands without wrath or disputing." Beza there, His verbis tollitur Hierosolymitani templi circumstantia legalis: et ista respondent verbis

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